| Ontology is a systematic theory or theory about ontology in a general sense.The recognition of the ontological system first began with the clarification of the concept of"noumenon" and "ontology.""Ontology" involves the subject or self of things in Chinese language and culture,as well as the sources,roots and causes of things.Western knowledge about ontology had already begun as early as ancient Greek philosophy.The ontological philosophy from Thales to Democritus is devoted to the exploration of the original problem of the world and presents the ideological characteristics of cosmology.Until Socrates-Plato-Aristotle,Ontology moves toward a broader field of knowledge and moralism.The ontology in the field of western philosophy is also called the theory of"being",or is called ontology.The term "ontology" in the real philosophical sense was proposed by the German scholastic philosopher Goclenius in the 17th century.The ontology of Chinese philosophy was also entangled with cosmology in its early development.However,the path of knowledge theory presented by ancient Greek philosophy is obviously different.The focus of Chinese philosophy is more focused on the real life situation.The first step in the journey of Chinese philosophy into Chinese civilization is full of awe and expectation for life.She has always been committed to exploring the possibility of the universe in which life is placed.The ontology,which is the core content of Chinese philosophy,is bound to be a life approach.The question of Chinese philosophy in the original meaning of the first reason is full of life.The "reality"in the context of Chinese philosophy is first of all the "reality" of humanization.The corroboration of the nature of human beings or the sufficient reason why people are human beings constitutes the core of the ideology of Chinese philosophy on all real questions.With regard to Confucianism and Taoism in the pre-Qin period,specifically,the reason why the moral constituency is a sufficient reason for human beings,the question of how the human existence is possible is essentially transformed into the question of how morality is possible.The ultimate inquiry into moral issues has become the main mission of Confucianism and Taoism ontological philosophy.In this paper,the ontology in the study of the pre-Qin Confucianism Taoist ontology was mainly used in the two contexts of cosmic ontology and moral ontology.Early Chinese civilization showed typical agricultural characteristics.Our ancestors were more accustomed to observing and analyzing the ultimate esoteric meaning of cosmic life in the production and life closely related to human beings' own survival.In ancient times,human beings were struggling with the limitations of the level of thinking and the means of inquiry,and were accustomed to interpreting the natural changes of the universe,the origins of human beings and the origin of all things through free imagination.The creation myths represented by Nuwa are the explanations for the origin of all things born out of human fantasy.The Fuxi painting gossip symbolizes the early human exploration of the original universe and the rational interpretation of the current urgent demands.The "view" of heaven and earth as an icon replaces the "hearing" of the mysterious nature.Rational consciousness's active search for unknown areas has surpassed the superficial empirical observations on the basis of primitive labor,and deep areas such as originals and laws have sent a call to the spiritual consciousness of ancient sages.In the later period of the clan society,the strong will gradually emerged and was transformed into the supreme god("the emperor")in the Yin Dynasty people.From the "emperor",the Yin Dynasty people obtained the value basis of all thoughts and actions.Zhou Dynasty people's "emperor" who replaced Yin people with "Heaven" gave the legitimacy of Zhou's ruling power.People can independently choose their own behavior path and bear corresponding results.Whether or not the people's power in the Zhou Dynasty is justified depends on whether or not "morality" is held."Heaven" has been given a transcendental value connotation and has become the ultimate source of value.The turbulent social realities of the Yin and Zhou dynasties and the pre-Qin Confucian and Taoist ontological philosophy bred under the awakening of Yinzhou people have profound social and ideological roots.First,From the source of the factions,the officials of Situ,which may be derived from Confucianism,must assist the emperor's education,and at the same time,his heart must have a fear of order and rules.They need to consider the specific settings of order and rules and find the fundamental value basis for their existence and occurrence.The historian who may produce a Taoist consciously observes and rethinks the historical changes of social changes and regime change while recording major historical events in the country's society.It sums up the way in which the state's political power has survived,and has thus emerged as a way of human survival.Therefore,they will consciously reflect on the value behind the "Tao".Second,The influence of the Zoulu culture and the Jingchu culture,in which the pre-Qin Confucianism and the Taoism were bred,is particularly evident in the ontological tendency.The concept of "re-emphasizing the people" reflects the sublimation of Zoulu's own understanding of people and the deepening of the cognition of the cosmos nature.The essence of man is to pay attention to the existence of man.Zoulu culture emphasizes that people should use the"Virtue" method to settle their lives.Jing Chu's thinking tendency of the heavy God contains the impulse to explore the unknown areas of the universe,and at the same time does not ignore the concern for the human existence itself.The Jingchu culture has preserved the simplicity and simplicity of the ancient culture.At the same time,it has witnessed the hypocrisy of the ritual civilization and its harm to human nature in the process of contact with the Zhou culture.Therefore,it is emphasized that people should realize the present survival in the way of returning to natural simplicity.Third,The crisis of faith that has occurred since the beginning of Yin Zhou has led to the fact that the individual soul is no longer secure.For all members of society,it is more pressing than the physical renewal of life to eliminate the dilemma of the spiritual world in order to re-establish the path to survival.The inquiry into the ontological issue was inspired by the basic questions of Confucianism and Taoism,and to a considerable extent represents the historical mission originally undertaken by Confucian and Taoist philosophy.Confucianism and Taoist ontology philosophy needs to provide the most solid spiritual support for the establishment of individual life,the establishment of social order,and the reconstruction of social members' beliefs.The intimacy and reflection of "root" is not only the impulse of life,but also the result of self-reflection of human rational thinking.Especially when a series of issues concerning the source are clearly presented in the vision of human cosmic exploration,the cosmological ontology undertakes the historical mission of questioning all things,especially the noumenon.The myth of "Pangu open the sky" and "Nuwa created mankind"has revealed the theoretical assumptions made by early humans to explore the mysteries of the universe based on empirical observations.For a certain period of time,the "Gaitian Theory" and "Huntian Theory" are cosmic theories that have a great influence on the early Chinese social thinking.The issue raised by Quyuan in "Tian Wen" has touched the thinking level of the universe.The doctrine of the Five Elements of Health,proposed in the "Hong Fan" chapter,has gradually developed into an important theory used by Chinese philosophy to explain the source of the universe's biochemistry and all things."Yi Jing" translated the imagery originally composed of digital symbols into the symbol form of"--" and "-".In particular,it later developed a mature and cosmological cosmology with the integration of the yin and yang elements.Shi Bo applies the Five Elements and the Theory of Yin and Yang to the theory that explains the occurrence of all things and the occurrence of natural phenomena,and further reveals the root causes of social contradictions.In the Spring and Autumn Period,the basic concepts and ideological systems needed for the construction of the universe's ontology had been preliminarily formed.The cosmic ontology of Confucianism and Taoism in the pre-Qin period was logically born with the impulse of rational construction.From ancient times,the connotation of creation has become a kind of presupposition for the existence function of transcendence.The philosophy of Confucianism and Taoism inherited the tradition of "creation" of ancient civilizations,and made the meaning of the life of the universe reinterpreted under the unique thinking of Confucianism and Taoism.Confucius's understanding of the universe's ontology penetrated into his own experience of life.In his vision,the universe's ontology is as surging as the life of the universe."Yi Zhuan" directly marks the "created" meaning as the highest character of the universe's ontology,and the unfailing feature is the intrinsic representation of "Yi Dao".Lao Tzu uses the word "mother" to interpret the word "Tao" and symbolizes the creation of the"Tao" in the universe's ontology with the infinite vitality contained in the motherly character.Regardless of whether it is "heaven " or "Tao",the meaning of creation of the universe's ontology is no longer confined to the myth or the meaning of faith,but fully rises to the spiritual level under the consideration of mature rational thinking,which constitutes the ultimate basis for the existence of everything in the universe.The process of creation of all things in the universe's ontology as described by Confucianism and Taoism is completely and intuitively carried out under rational consideration.Lao Tzu took "Tao" as the initial point,and achieved the transition between "Tao" and all things through the differentiation and division of the existing forms represented by "one","two",and "three"."Yi Zhuan" takes "Qian Yuan" as the original starting point and completes the creation and cultivation of all things through the sympathy between heaven and earth.Whether it is Lao Tzu's Tao's creation of all things or "Qian Yuan" of "Qian Yuan",it essentially runs through a biological line that divides from "one" to "multiple",that is to say,the absolute unique universe ontology is decomposed into infinitely diverse things.Both Confucianism and Taoism emphasize yin and yang's participation in the ontology creation process.The completion of the creation of all things in the universe's ontology means that all things have thus established the foundation from which there is a root of existence,and the existence of the meaning of time and space has been obtained.As far as the object itself is concerned,the thing of something becomes in its essential meaning that it is inherent in its stipulation.As a biological ontology,the ontology of the universe only inherently contains the meaning of creation and does not have special stipulations of realistic significance.In Lao Tzu's philosophy,the "Taoism" of the confusing noumenon helped all things realize the essential stipulation while creating everything.Everything in the real world is due to the "Tao" to achieve certain qualities,and thus to achieve a rich variety of forms in the universe.Confucianism has given special attention and affirmation to the diversity of things since Confucius began,behind which is the rational recognition of the nature of things.After the "Heaven" created everything,everything gained its special nature."Heaven" treats them according to their qualifications.The establishment of the essence of different things can highlight the diversity of things on the basis of objects,and further highlight the creation of universe.In the process of cultivating all things,the popularization of the universe's ontology will always exhibit some distinctive features.First of all,the universe is in the universe,but it is not subject to the control of all things.It transcends tangible things and becomes the foundation of all things.Both Lao Tzu and Zhuangzi's "Tao" or the "Yi Dao" of "Yi Zhuan" and the "Justice" behind Xunzi's "Tian Gong" all have transcendental connotations.The intrinsic transcendental meaning of the body determines that the universe as the foundation of creation does not have any realistic stipulation,which makes it impossible for human senses to grasp it from the outside.But the existence of the universe's ontology is real,absolute,eternal,and at the same time it must be unique.Second,the function of the universe's ontology is unpredictable and unstoppable,and human beings can experience its true existence through the magical function of the body.Lao Tzu's "Tao" continues to play its role in metamorphosis.Zhuangzi described the cosmic ontology as the "communicative fusion" of the yin and yang trajectory and continued to exert its function of creating all things."Zhong Yong" affirmed the unrestrained operation of the universe by " The ultimate Cheng does not stop "."Yi Zhuan"reflects the eternal existence of the universe's ontology through the "eternal and endless"of the way of heaven and earth.Again,the operation of the universe's ontology presents some objective laws.The trajectory of Lao Tzu's "Tao" presents a cyclical feature.Under the observation of "Tao",all things naturally grow and change according to their nature,and eventually return to their roots."Yi Zhuan" emphasizes that the operation of the universe's ontology is manifested by the changes and developments in heaven and earth.It also presents the value connotation of virtue.Xunzi reveals the necessity of the operation of the universe through the objectivity of natural laws and presents a naturalistic color.Finally,in terms of the relationship between the ontology and all things,Confucian philosophy has always adhered to the concept of "creation of heaven and earth" and the way of "benevolence for the people and love of things".The entire process has incorporated quite a lot of emotional factors.It gives continuous ontology significance to the ontology's observation of all things,thus showing the body's love for things.After the creation of all things in Tao,Daoist philosophy made alienation between Tao and everything.Under the overall requirement of "Taking Law to Nature","Dao"'s non-interference with all things is the embodiment of "Xuan De".Confucian-Taoist cosmological ontology originated from the ideological conceiving of the pre-Qin universe,and it also needs to return to reality.On the one hand,Confucianism and Taoism are full of respect for cosmic things,especially natural life.They are all aware that mankind,as a phenomenon of life in the universe,is an integral part of the universe and forms an infinite universe together with all things.Therefore,human life naturally maintains closeness to the nature of the universe."Love" is the ideological essence of the Confucian ontology of the universe in the pre-Qin period.However,Confucian "love" is embodied in human beings participating in the biochemical process of things in a positive and productive manner and cooperating with all things.Taoism's "love" is manifested in respecting the nature of everything and everything,free to change and develop without excessive intervention.On the other hand,mankind must recognize the existence nature of the universe and the objectivity of the universe's operating law.This presupposes that the human's own way of life is consistent with the natural trajectory of the overall operation of the universe,and that it is in the vision of the universe and the heavens and earth.Under the objective law,everything grows and grows.When philosophy moves from the human's knowledge psychology to the ideological height of love wisdom,a series of basic questions of philosophy can not be separated from the spiritual coordinate of human existence.The moral approach of philosophy ontology revolves around human existence.The entire process of the Chinese civilization becoming mature has exudes a sense of radiance.The taboos in primitive religions and folk customs have provided the opportunity for thinking training for the value judgments of human beings while bringing about spiritual restraints for human beings.Human beings have gradually accepted the fact that they have to choose under certain constraints.The formation of moral concepts is the result of human rational choice.The concept of"morality" during the Shang Dynasty has shown that the "God" worship shrouded the Yin's ideological efforts to break through the bondage of religious consciousness.The normative meaning behind its behavior has inherently preserved the possibility of deepening its connotation towards ethical morality.In the Zhou Dynasty,as a quality and belief,"morality" was retained and gradually penetrated into people's spiritual beliefs.It became a comprehensive concept that integrates spiritual beliefs,moral concepts,and political ideals.In the Spring and Autumn Period,the living conditions of the Spring and Autumn Period are facing severe challenges.On the one hand,we must continue to face the disasters caused by negative natural forces and all kinds of human-made disasters.On the other hand,the divinity connotation of "Heaven" is widely suspected and even denied.The people's spiritual beliefs are in danger of collapse.The mission of order reconstruction and spiritual settlement was pushed to the forefront of history.It was the most prominent theme of the Spring and Autumn Period to caring for and saving the destinies of the individual in times of trouble and changing the predicament of group survival.On the one hand,the "morality" has become a subject of awe in the spring and autumn Period,and people in the spring and autumn Period seek their own meaning of existence from the cultivation of "morality".On the other hand,the connotation of "morality" is implemented as a socialized norm to guide people's behaviors and to form a system of laws with the core of ritual and music culture."morality" can be internalized into ideals and beliefs,and can be externalized into rituals and music.The cultural framework centered on "morality"intrinsically regulates the way people survive in the Spring and Autumn Period,and provides humanistic care for the Spring and Autumn people seeking to settle their spirits in troubled times.The moral approach of the ontological philosophy of Confucianism and Taoism in the pre-Qin period was mainly devoted to solving the possible problem of morality.Although the pre-Qin Confucian and Taoist philosophy had their own different moral connotations,however,re-defining and theoretically consolidating the source of moral value constitutes the common direction of thinking of the pre-Qin Confucianism and Taoist moral ontology.On the one hand,this is based on the needs of the construction of the respective moral ontological systems of Confucianism and Taoism,On the other hand,it is out of the urgent requirements for the implementation of moral concepts.The search for the source of moral value by Confucian philosophy continues the thinking tradition of "going to heaven".The theory of Confucius "Tian Sheng De Yu Yu" not only confirmed the source of "morality"in "Heaven".What is more,it emphasizes that the sacred mission of the person who acquires the essence of the class awakens the world to open the door of morality based on his own morality.From the "natural morals" of Confucius to the "Tian Ming" in "Zhong Yong" and the idea of "Cheng" of Mencius all show the attitude of morality from top to bottom."Heaven" has become the ultimate source of morality.For the pre-Qin Taoists,the fact that all things in the universe have occurred because of the "Tao" has manifested itself in the form of "morality".People can truly feel the wonderful function of "Tao" through"morality",and "morality" becomes the through hole for people to grasp "Tao".The source of moral value is in "Tao",and "Heaven" is just an intermediate link in the process of emulating the "Tao" process.From the behavioral motivation to the behavioral behavior,the rationality of human behavior is inseparable from the moral demonstration.The morality has the ontological meaning relative to the existence of all humanization.No matter whether Confucianism or Taoism regard the existence of human being as the essence of moral existence,they regard the "sage" as the highest standard of moral personality.However,the ideal personality that Confucianism is looking for is a"gentleman" with moral emotions and moral rules.The ideal personality pursued by Taoism reveals its rejection of moral order and advocates the need to surpass reality,it is embodied as a "Zhen Ren" who pursues natural inaction and spiritual freedom.The Confucian philosophy showed a positive enthusiasm for participation in real life.Even though the moral ontology in the highest sense is still placed in a specific life situation,the moral ontology in the perspective of Confucian philosophy always exudes meaning that is both internal and transcendent.On the surface,Taoist philosophy has maintained a certain degree of alienation from real life,but in essence it is not a rejection of real life,but an attitude of extrapolation that is based on the intuitive and in-depth analysis of the outside of real life.The connotation of the moral ontology of Confucianism and Taoism in the pre-Qin period determined that the moral ontology of Confucianism and Taoism presented different characteristics.On the whole,Confucian moral ontology does not exclude human emotions.Instead,it directly appeals to emotional rationality so that everyone can feel the moral ontology and the strong emotional color with the presence of the subject.On the other hand,the Taoist moral noumenon is more of a calm review.There are few subtle activities involving the individual's current psychological level,and there is a clear rational and intuitive character.This makes the speculative color of Taoist moral ontology more intense.Confucian philosophy reveals the metaphysical characteristics of moral ontology through the unity of opposites of moral noumenon and reality.On the one hand,all activities that exist in reality are fully unfolded in the domain of metaphysics;on the other hand,the existence scope of moral ontology,which exists as the ultimate basis of reality,must be a metaphysical domain.The "humanity" of Confucius is intrinsically related to the virtue of "benevolence" as its core,and Heaven contains the connotation of"benevolence"."Humanity" is fully connected with Heaven,and Tian dao responds to the inner distancing of virtue with its ultimate perspective,thus highlighting its metaphysical characteristics as a moral entity.In "Zhong Yong" and Mencius,"Cheng" occupies the metaphysical status and looks at everything from the top down to the bottom."Dao" as the core expression of moral ontology was directly given a "metaphysical" feature label by"Yi Zhuan".From the perspective of Taoist philosophy,everything in the universe will inevitably be enmeshed by certain images,and "Tao" will be completely drawn from the image of these images into the realm of metaphysics.The moral noumenon covers the stipulation of all things,and at the same time completely surpasses all the stipulations of the reality level.Regardless of whether Laozi described the "Dao" as "deep or "unknown",it highlights the physics of the moral ontology.The metaphysical qualities of the moral noumenon continue to appear in Zhuangzi's description of the truth of the Tao.The existence and ubiquity of "Dao" guarantees that it is truly innocently integrated into the things in the universe.At the same time,the inherent metaphysical nature of "Dao" makes it surpass all images.The metaphysical characteristics of the moral ontology and the sub-characteristics of the real existence are exactly the achievements in the mutual treatment of their own meaning.The moral noumenon is contained in the real existence and constitutes the ultimate basis for all existence.Moral noumenon,as the ultimate basis of human existence,cannot always be separated from the real world in which human beings live.In particular,it needs to demonstrate the special significance of its existence in the internal connection with the real world.The practical characteristics of the moral noumenon implicitly implied downward momentum.The practice of the downward implementation of the Confucian moral ontology strived to debut Confucius."Benevolence" as the core concept of Confucius philosophy will not only be used as an ethical outline,but will also be identified as a concrete path of moral practice.Confucius established a friendly and calm entry point for human moral practice starting from the most basic human nature,helping people establish a firm moral self-confidence and cultivate inner motivation for moral practice.The "Da Xue" makes a clearer design of the moral path of practice.The three-stage model of "Ming Ming De"-"Qin Min"-"Zhi Yu Zhi Shan" constitutes the macro design implemented by the University.The implementation of the moral noumenon follows the principle sequence of the end of the moment and the priority."Zhong Yong"emphasizes that "Tao" is hidden from the "Tian Ming" and follows the "Tian Ming" down to humanity.Moral practice has no absolute boundaries between internal and external,just as a gentleman accomplishes all things on the basis of self-achievement,accomplishes himself in the process of achieving all things,and truly transforms the implementation of moral noumenon into the moral practice of the subject of life.The down-to-earth implementation of Taoist moral ontology also takes real life as a starting point.In response to the evils of the society and the people,Taoist philosophy expresses anxious concerns about the destiny of society and individuals,and proposes a salvation for ideological reasons.Lao Tzu clarifies all human behavior should be based on the highest moral noumenon "Tao" as the ultimate basis.The implementation of moral ontology means that moral practice is derived from the connotation of "Tao".Adapt to the"Tao" of nature and do nothing,so that less private desires.Comply with the softness of the "Tao" and be sure to retire.Follow the "Tao" to return to the roots,so that you can live in silence.Zhuangzi believes that only at the "Tao" level,the talented person is absolutely free,and his moral practice efforts are centered on the realization of the integration of"Tao".All the sub-contracts at the empirical level cannot obtain true meaning because of their subjective uncertainty.Only from the perspective of "Tao”can we examine everything and transcend all the mutual treatment at the level of experience.In particular,Zhuangzi values the free pursuit of spiritual life and expresses his yearning for spiritual freedom and the natural closeness to the realm of ontology through the ambiguity of"relying with the spirit of heaven and earth".Even in the secular world,it is still possible to adopt an attitude of "not value the right and wrong," and adopt the attitude of being born to achieve detachment in the world.Human beings are the closest beings to the noumenon in the whole universe.The essential meaning of noumenon can only be presented through human existence.Confucianism and Taoism in the pre-Qin period all recognized that man is not only a living entity in the universe,but also the most spiritual person in the universe.The"spiritual" nature of human beings makes it particularly important to the existence and manifestation of noumenon.Confucianism and Taoism are constantly exploring the intrinsic value of human beings while exploring noumenon.Chinese philosophy is about knowledge of human existence.The establishment of subjectivity constitutes the precondition for the free realization of human beings,and then constitutes the premise for the development of human moral practice activities.The clarity of human subjectivity is an ever-enhanced historical process.From the time of YuShun,the consciousness of responsibility under the control of moral power has become an important symbol of the establishment of human subjectivity.During the Shang Dynasty,people realized that the change in behavior was based on the virtues of decency.From the perspective of Confucian philosophy,human subjectivity is highlighted in the unity of opposites with society as a whole.When an individual conflicts with society as a whole,sacrificing the individual to achieve overall harmony is considered a matter of course,and the choice is often driven by internal forces from the subject itself.Taoism's "Tao" as the supreme noumenon of the universe naturally establishes its own absolute subjectivity.The metaphysical "Tao" is implemented in all things.It also makes all things naturally obtain the subjective connotation while obtaining the value foundation of existence.However,almost all things do not realize the special nature of their own classes,and they do not consciously observe and procure the word "Tao."Humanity is constantly discovering itself while it is in perfect harmony with the universe.When the human's self-discovery efforts entered the visual field of the ontology of Confucianism and Confucianism in the pre-Qin period,the particularity of human beings as a class became more prominent.The Confucian philosophy recognizes that everything between the heavens and the earth,especially the living beings,is the gift of the universalization of the universe.Therefore,the survival of all individuals and groups in the universe should be common development rather than fighting each other.As a part of the nature of the universe,man should practice the meaning of the creation of the universe in nature,and be consistent with the growth and development of all things.Lao Tzu emphasizes to examine the universe from the perspective of "Tao".People and all things are just different forms of realization of the "Tao" of the ontology in the experience world.Together,man and all constitute a tangible universe.Zhuangzi also believes that man,like everything else,is only a node in the process of changes in the universe.Man and everything as a whole part of the universe,together with different forms of life,constitute a cosmic spacetime that is constantly operating.Human beings not only make up part of the universe,but also actively participate in the epidemic of the universe with their own special nature.They are important factors that contribute to the growth and development of all things in the universe.The moral ontology of Confucianism and Taoism involves different concepts,but all are built around people themselves without exception.From the perspective of Confucianism and Taoism,the "sage" as a symbol of human collective wisdom almost simultaneously played the role of moral ontological thought builder.The reason why saints are "holy" is that their own existence is in full compliance with the natural law of the universe,and its life unfolding process is the best interpretation of moral noumenon.The unique thinking activities of humans contain the ability and tendency of humans to keep themselves in sync with the moral noumenon.In the most ideal state,every life in the world and even in the space of the universe is the subject of the moral noumenon.The existence of all living individuals represents the actual existence and realization of moral noumenon.Man is not only a natural life individual between heaven and earth,but also a bearer of moral noumenon and a participant in moral practice.Human beings take an active and active part in the process of practicing moral noumenon.No matter Confucianism or Taoism has given people full confidence in moral practice.The ontology of Confucianism and Taoism fundamentally reflects the positive response and spiritual responsibility of Confucianism and Taoism to social reality.On the one hand,the revelation of the ontological ideas of Confucianism and Taoism in the pre-Qin period helps to realize the overall understanding of the connotation of Confucianism and Taoism,and provides an important opportunity for fundamentally demonstrating the inherent qualities of Confucianism and Taoism.On the other hand,the Confucian and Taoist ontology provides important inspirations for improving the living conditions faced by human beings... |
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